To a reasonable creature, that alone is insupportable which is unreasonable, but everything reasonable may be supported. Stripes are not in
themselves insupportable. " How so? " See how the
SpartansThe Spartans, to make a trial of the fortitude of their children, used to have them publicly whipped at the altar of Artemis; and often with so much severity that they expired. The boys supported this exercise with so much constancy as never to cry out, nor even groan. - C. bear whipping, after they have learned that
it is a reasonable thing. Hanging is not insupportable; for, as soon as a man has taken it into his head
that it is reasonable, he goes and hangs himself. In
short, we shall find by observation that no creature is
oppressed so much by anything as by what is unreasonable; nor on the other hand, attracted to anything
so strongly, as to what is reasonable.

But it happens that different things are reasonable
and unreasonable, as well as good and bad, advantageous and disadvantageous, to different persons. On
this account, chiefly, we stand in need of a liberal
education, to teach us to adapt the preconceptions of
reasonable and unreasonable to particular cases, con-
formably to nature. But to judge of reasonable and
unreasonable, we make use not only of a due estimation of things without us, but of what relates to each
person's particular character. Thus, it is reasonable
for one man to submit to a menial office, who considers this only, that if he does not submit to it he
shall be whipt and lose his dinner, but that if he does,
he has nothing hard or disagreeable to suffer; whereas to another it appears insupportable, not only to
submit to such an office himself, but to respect any
one else who does. If you ask me, then, whether you
shall do this menial office or not, I will tell you it is a
pleasanter thing to get a dinner than not, and a
greater disgrace to be whipt than not to be whipt; so
that, if you measure yourself by these things, go and
do your office.

" Ay, but this is not suitable to my character."

It is you who are to consider that, not I; for it is
you who know yourself, what value you set upon yourself, and at what rate you sell yourself; for different
people sell themselves at different prices.

Hence Agrippinus,Nero was remarkably fond of theatrical entertainments,
and used to introduce upon the stage the descendants of noble
families, whom want had rendered venal.Tacitus, Ann. 14.
c. 14.- C. when Florus was deliberating
whether he should go to Nero's shows, and perform
some part in them himself, bid him go. "But why
do not you go, then? " says Florus. " Because," re-
plied Agrippinus, " I do not deliberate about it." For
he who once sets himself about such considerations,
and goes to calculating the worth of external things,
approaches very near to those who forget their own
character. Why, then, do you ask me whether death
or life be the more eligible? I answer, life. Pain or
pleasure? I answer, pleasure. " But if I do not act
a part, I shall lose my head." Go and act it, then,
but I will not. "Why?" Because you esteem
yourself only as one thread of many that make up the
piece. "What then?" You have nothing to care
for, but how to be like the rest of mankind, as one
thread desires not to be distinguished from the others.
But I would be the purple,An allusion to the purple border which distinguished the dress of the Roman nobility. - C. that small and brilliant
part, which gives a lustre and beauty to the rest. Why,
then, do you bid me resemble the multitude? At that
rate, how shall I be the purple?

This Priscus Helvidius,Helvidius Priscus was no less remarkable for his learning
and philosophy than for the sanctity of his manners and the
love of his country. He behaved, however, with too much
haughtiness on several occasions, to Vespasian, who sentenced
him to death with great reluctance, and even forbade the execution when it was too late.Sueton. in Vesp. 15.-C. too, saw, and acted accordingly; for when Vespasian had sent to forbid his going to the Senate, he answered, " It is in your power
to prevent my continuing a senator; but while I am
one I must go." - "Well, then, at least be silent
there." "Do not ask my opinion and I will be
silent." -" But I must ask it." " And I must speak
what appears to me to be right." - "But if you do,
I will put you to death." "When did I ever tell
you that I was immortal? You will do your part, and
I mine; it is yours to kill, and mine to die intrepid;
fours to banish, mine to depart untroubled."

What good, then, did Priscus do, who was but a
single person?, Why, what good does the purple do
to the garment? What, but to be beautiful in itself,
and to set a good example to the rest? Another,
perhaps, if in such circumstances Caesar had forbidden
his going to the Senate, would have answered, " I am
obliged to you for excusing me." But such a one he
would not have forbidden to go, - well knowing that
he would either sit like a statue, or, if he spoke, would
say what he knew to be agreeable to Caesar, and would
overdo it by adding still more.

Thus acted even a wrestler, who was in danger of
death, unless he consented to an ignominious amputation. His brother, who was a philosopher, coming
to him, and saying " Well, brother, what do you design
to do? Let us cut away this part, and return again
to the field." He refused, and courageously died.

When it was asked whether he acted thus as a
wrestler, or a philosopher, I answer, as a man, said
Epictetus; but as a man who had been proclaimed a
champion at the Olympic games; who had been used
to such places, and not exercised merely in the school
of Bato.Bato was a famous master of the Olympic exercises. - C. Another would have had his very head cut
off, if he could have lived without it. This is that
regard to character, so powerful with those who are
accustomed to introduce it, from their own breasts,
into their deliberations.

"Come now, Epictetus, take off your beard."Domitian ordered all the philosophers to be banished. To avoid this inconvenience, those who had a mind to disguise their profession, took off their beards. -C. If
I am a philosopher, I answer, I will not take it off. -
"Then I will take off your head." If that will do
you any good, take it.

It was asked, How shall each of us perceive what
belongs to his character? Whence, replied Epictetus,
does a bull, when the lion approaches, alone recognize
his own qualifications, and expose himself alone for
the whole herd? It is evident that with the qualifications occurs, at the same time, the consciousness of
being indued with them. And in the same manner,
whoever of us hath such qualifications will not be ignorant of them. But neither is a bull nor a gallant-spirited man formed all at once. We are to exercise,
and qualify ourselves, and not to run rashly upon
what doth not concern us.

Only consider at what price you sell your own free
will, O man ! - if only that you may not sell it for a
trifle. The highest greatness and excellence perhaps
seem to belong to others, to such as Socrates. Why,
then, as we are born with a like nature, do not all, or
the greater number, become such as he? Why, are
all horses swift? Are all dogs sagacious? What,
then, because my gifts are humble shall I neglect all
care of myself? Heaven forbid ! Epictetus may not
surpass Socrates, - granted; but could I overtake him
it might be enough for me. I shall never be Milo,
and yet I do not neglect my body; nor Croesus, and
yet I do not neglect my property; nor should we
omit any effort from a despair of arriving at the
highest.